תשרי י"ג - אגרת הקודש פרק כא

We are beginning Perek Chof-Alef—chapter 21—of Iggeres HaKodesh. As with much of this section of Tanya, the focus here is on the mitzvah of tzedakah, but the Alter Rebbe is going to highlight two specific aspects: first, the importance of giving tzedakah with zerizus—alacrity, doing it quickly and not delaying; and second, the value of making it a regular, ongoing practice, rather than waiting to accumulate a large sum and only then giving.

The Alter Rebbe opens with a greeting: אד"ש כמשפט לאוהבי שמו—after greeting and asking after your peace, as is fitting for those who love His name. He addresses אל המתנדבים בעם לעשות צדקת ה' עם ארצו הקדושה—those who are benevolent among the people, who do the tzedakah of Hashem with His holy land.

He is referring to those who give every year, לתת מדי שנה בשנה חוק הקצוב—to give, year by year, the set amount, מעות אה"ק תוב"ב—the money for Eretz HaKodesh, the Holy Land, may it be built and established speedily in our days. This is the context: the Alter Rebbe is collecting for the students of the Maggid who had moved to Eretz Yisroel and needed support from the Chassidim in the diaspora, as they had no means of sustaining themselves.

The Alter Rebbe continues: אליהם תטוף מלתי—to them my words shall drip, echoing the language of the possuk, and ותזל כטל אמרתי—my saying shall flow like dew. He is paraphrasing pesukim to express that his words are directed to these generous people.

He explains his intent: לזרז לזריזים ולחזק ידים רפות—to encourage those who are already diligent, and to strengthen hands that have become weak. In other words, even those who are already giving, he is urging them to continue with even more energy, and for those whose enthusiasm has waned, to strengthen their resolve.

He specifies: this is about במתן דמים מעות א"י מדי שבת בשבתו—giving the money for Eretz Yisroel every week, or at least מדי חדש בחדשו—every month, מערכו הקצוב לערך שנה—from the amount set for the year. There was a system in which each person had a set yearly amount to contribute, and the Alter Rebbe is urging them to fulfill this by giving regularly, week by week or month by month, rather than waiting until the end of the year.

He adds: וכל כסף הקדשים אשר עלה על לב איש להתנדב בלי נדר לפרנסת אחינו יושבי אה"ק, מדי שנה בשנה—all the holy money that a person has resolved in his heart to give, without a vow, for the support of our brethren who dwell in the Holy Land, year by year. The message is to maintain a steady, ongoing support for those in Eretz Yisroel, not just a one-time or end-of-year donation.

The Alter Rebbe now explains why he is emphasizing this approach. He says: כי הנה מלבד הידוע לכל גודל מעלת הזריזות בכל המצות—for, besides what is already well known to everyone, the great advantage of זריזות—alacrity—in all mitzvos.

This is something that is הנאמר ונשנה בדברי רז"ל—stated and repeated in the words of our Sages of blessed memory: לעולם יקדים אדם לדבר מצוה—a person should always hasten to do a mitzvah. The idea is that one should not delay the performance of a mitzvah, but rather do it as soon as possible, with energy and enthusiasm.

The Alter Rebbe brings an example: the זריזות—alacrity—of Avraham Avinu, peace unto him. He says that this is what stands for us and our children forever. In other words, the merit of Avraham's quickness in fulfilling Hashem's command is what continues to protect us throughout the generations.

He points out that the actual act of the עקדה—the binding of Yitzchak—is not considered such a great test relative to Avraham's spiritual level. First, because Avraham was on such a high level that even a test like this was not beyond him. Second, because Hashem spoke to him directly—קח נא את בנך—take your son. When Hashem Himself gives a direct command, it is a different kind of test.

Furthermore, the Alter Rebbe notes that there have been many holy people—כמה וכמה קדושים—who gave up their lives for the sanctification of Hashem's name, even though Hashem did not speak to them directly. So what is unique about Avraham Avinu's act?

The uniqueness, the Alter Rebbe explains, is that שא"א ע"ה עשה זאת בזריזות נפלאה—Avraham Avinu did this with a wondrous alacrity. He did not delay; he acted immediately and with enthusiasm.

Why did he do it so quickly? להראות שמחתו וחפצו למלאות רצון קונו ולעשות נחת רוח ליוצרו—to show his joy and his desire to fulfill the will of his Creator and to bring pleasure to his Maker. In other words, Avraham was not simply fulfilling a difficult command; he was doing so with happiness and eagerness, wanting to give nachas ruach—pleasure—to Hashem.

The Alter Rebbe says that from Avraham Avinu, our Sages learned about the fulfillment of all mitzvos in general, and especially about the act of tzedakah, which is even greater than all other mitzvos.

He emphasizes: ובפרט מעשה הצדקה העולה על כולנה—specifically the act of tzedakah, which rises above them all. The lesson is that just as Avraham performed Hashem's will with alacrity and joy, so too should we, especially in the mitzvah of tzedakah.

Why is tzedakah singled out? The Alter Rebbe explains: המגינה ומצלה בפירותיה בעוה"ז מכל מיני פורעניות המתרגשות—because tzedakah protects and saves, through its fruits in this world, from all kinds of calamities that threaten to come.

As the verse says: וצדקה תציל ממות—tzedakah saves from death. And certainly, if it can save from death, it can save from other forms of suffering that are less severe than death. So, כ"ש שטוב לנו גם בעוה"ז - להקדימה כל מה דאפשר—all the more so, it is good for us in this world to do it as quickly as possible.

Why? שהרי: "אדם נידון בכל יום"—because a person is judged every day. Therefore, giving tzedakah promptly ensures that one has merit in the daily judgment.